Russia. Donald Mackenzie Wallace
German stewards for their estates. Among these proprietors was the owner of Ivanofka. Through the medium of a friend in Berlin he succeeded in engaging for a moderate salary a young man who had just finished his studies in one of the German schools of agriculture—the institution at Hohenheim, if my memory does not deceive me. This young man had arrived in Russia as plain Karl Schmidt, but his name was soon transformed into Karl Karl'itch, not from any desire of his own, but in accordance with a curious Russian custom. In Russia one usually calls a man not by his family name, but by his Christian name and patronymic—the latter being formed from the name of his father. Thus, if a man's name is Nicholas, and his father's Christian name is—or was—Ivan, you address him as Nikolai Ivanovitch (pronounced Ivan'itch); and if this man should happen to have a sister called Mary, you will address her—even though she should be married—as Marya Ivanovna (pronounced Ivanna).
Immediately on his arrival young Schmidt had set himself vigorously to reorganise the estate and improve the method of agriculture. Some ploughs, harrows, and other implements which had been imported at a former period were dragged out of the obscurity in which they had lain for several years, and an attempt was made to farm on scientific principles. The attempt was far from being completely successful, for the serfs—this was before the Emancipation—could not be made to work like regularly trained German labourers. In spite of all admonitions, threats, and punishments, they persisted in working slowly, listlessly, inaccurately, and occasionally they broke the new instruments from carelessness or some more culpable motive. Karl Karl'itch was not naturally a hard-hearted man, but he was very rigid in his notions of duty, and could be cruelly severe when his orders were not executed with an accuracy and punctuality that seemed to the Russian rustic mind mere useless pedantry. The serfs did not offer him any open opposition, and were always obsequiously respectful in their demeanour towards him, but they invariably frustrated his plans by their carelessness and stolid, passive resistance.
Thus arose that silent conflict and that smouldering mutual enmity which almost always result from the contact of the Teuton with the Slav. The serfs instinctively regretted the good old times, when they lived under the rough-and-ready patriarchal rule of their masters, assisted by a native "burmister," or overseer, who was one of themselves. The burmister had not always been honest in his dealings with them, and the master had often, when in anger, ordered severe punishments to be inflicted; but the burmister had not attempted to make them change their old habits, and had shut his eyes to many little sins of omission and commission, whilst the master was always ready to assist them in difficulties, and commonly treated them in a kindly, familiar way. As the old Russian proverb has it, "Where danger is, there too is kindly forgiveness." Karl Karl'itch, on the contrary, was the personification of uncompassionate, inflexible law. Blind rage and compassionate kindliness were alike foreign to his system of government. If he had any feeling towards the serfs, it was one of chronic contempt. The word durak (blockhead) was constantly on his lips, and when any bit of work was well done, he took it as a matter of course, and never thought of giving a word of approval or encouragement.
When it became evident, in 1859, that the emancipation of the serfs was at hand, Karl Karl'itch confidently predicted that the country would inevitably go to ruin. He knew by experience that the peasants were lazy and improvident, even when they lived under the tutelage of a master, and with the fear of the rod before their eyes. What would they become when this guidance and salutary restraint should be removed? The prospect raised terrible forebodings in the mind of the worthy steward, who had his employer's interests really at heart; and these forebodings were considerably increased and intensified when he learned that the peasants were to receive by law the land which they occupied on sufferance, and which comprised about a half of the whole arable land of the estate. This arrangement he declared to be a dangerous and unjustifiable infraction of the sacred rights of property, which savoured strongly of communism, and could have but one practical result: the emancipated peasants would live by the cultivation of their own land, and would not consent on any terms to work for their former master.
In the few months which immediately followed the publication of the Emancipation Edict in 1861, Karl Karl'itch found much to confirm his most gloomy apprehensions. The peasants showed themselves dissatisfied with the privileges conferred upon them, and sought to evade the corresponding duties imposed on them by the new law. In vain he endeavoured, by exhortations, promises, and threats, to get the most necessary part of the field-work done, and showed the peasants the provision of the law enjoining them to obey and work as of old until some new arrangement should be made. To all his appeals they replied that, having been freed by the Tsar, they were no longer obliged to work for their former master; and he was at last forced to appeal to the authorities. This step had a certain effect, but the field-work was executed that year even worse than usual, and the harvest suffered in consequence.
Since that time things had gradually improved. The peasants had discovered that they could not support themselves and pay their taxes from the land ceded to them, and had accordingly consented to till the proprietor's fields for a moderate recompense. "These last two years," said Karl Karl'itch to me, with an air of honest self-satisfaction, "I have been able, after paying all expenses, to transmit little sums to the young master in St. Petersburg. It was certainly not much, but it shows that things are better than they were. Still, it is hard, uphill work. The peasants have not been improved by liberty. They now work less and drink more than they did in the times of serfage, and if you say a word to them they'll go away, and not work for you at all." Here Karl Karl'itch indemnified himself for his recent self-control in the presence of his workers by using a series of the strongest epithets which the combined languages of his native and of his adopted country could supply. "But laziness and drunkenness are not their only faults. They let their cattle wander into our fields, and never lose an opportunity of stealing firewood from the forest."
"But you have now for such matters the rural justices of the peace," I ventured to suggest.
"The justices of the peace!" … Here Karl Karl'itch used an inelegant expression, which showed plainly that he was no unqualified admirer of the new judicial institutions. "What is the use of applying to the justices? The nearest one lives six miles off, and when I go to him he evidently tries to make me lose as much time as possible. I am sure to lose nearly a whole day, and at the end of it I may find that I have got nothing for my pains. These justices always try to find some excuse for the peasant, and when they do condemn, by way of exception, the affair does not end there. There is pretty sure to be a pettifogging practitioner prowling about—some rascally scribe who has been dismissed from the public offices for pilfering and extorting too openly—and he is always ready to whisper to the peasant that he should appeal. The peasant knows that the decision is just, but he is easily persuaded that by appealing to the Monthly Sessions he gets another chance in the lottery, and may perhaps draw a prize. He lets the rascally scribe, therefore, prepare an appeal for him, and I receive an invitation to attend the Session of Justices in the district town on a certain day.
"It is a good five-and-thirty miles to the district town, as you know, but I get up early, and arrive at eleven o'clock, the hour stated in the official notice. A crowd of peasants are hanging about the door of the court, but the only official present is the porter. I enquire of him when my case is likely to come on, and receive the laconic answer, 'How should I know?' After half an hour the secretary arrives. I repeat my question, and receive the same answer. Another half hour passes, and one of the justices drives up in his tarantass. Perhaps he is a glib-tongued gentleman, and assures me that the proceedings will commence at once: 'Sei tchas! sei tchas!' Don't believe what the priest or the dictionary tells you about the meaning of that expression. The dictionary will tell you that it means 'immediately,' but that's all nonsense. In the mouth of a Russian it means 'in an hour,' 'next week,' 'in a year or two,' 'never'—most commonly 'never.' Like many other words in Russian, 'sei tchas' can be understood only after long experience. A second justice drives up, and then a third. No more are required by law, but these gentlemen must first smoke several cigarettes and discuss all the local news before they begin work.
"At last they take their seats on the bench—a slightly elevated platform at one end of the room, behind a table covered with green baize—and the proceedings commence. My case is sure to be pretty far down on the list—the secretary takes, I believe, a malicious pleasure in watching my impatience—and before it is called the justices